Anant Sarma
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Anant Sarma
ParticipantHari Om!
Your conclusion in the last paragraph is correct. A little bit more of an explanation would help. The cidabhasa is the reflection of consciousness in the mind. When through logic as the Buddhist Sunya vada does or Vedantins through the scriptures corroborated by logic, negate all that to be mithya, the next deduction is whether the two systems of philosophy diverge. The Buddists say that having negated everything, there is nothing. The Vedantin says, the reflection is negated, but the original is still there. That original Consciousness is the all-pervading Reality that can never be negated.
Your example of glass of water or glass of air just muddies up the understanding. I am not able to see where you are going with the example.
ParticipantHari Om!
The way you have elaborated the example is what the sunya vadins think. That is applicable in the example because, the glass, water, air are all in the same of reality. That example cannot be extended to Consciousness, because, the world, mind, reflected consciousness are all of the lower order of reality whereas the original pure Consciousness is of the higher order, it is Absolutely Real! That is why even when everything is negated as mithya, Consciousness is satyam!
ParticipantHari Om!
In the situation you have described, you were not in the deep sleep state because your mind is still active. You were not in the dream state either because the activity of the mind were not mental impressions that are being projected. Therefore the only possibility is waking state only. You can say, it is a sleepy waking state.
ParticipantHari Om!
Yes, humans perform actions and enjoy the results. The difference comes in how we can act and how animals and other species can act. Our intellect is well developed and we have freewill. Other species have no intellect or if any, only rudimentary at best. So we perform karma-s, accrue karma phala, punya and papa. Thus in addition to exhausting prarabdha karma-s, we generate agami karma-s also. The rest can only exhaust prarabdha karma-s. They do not have the opportunity to gain Self-knowledge and burn their sancita karma. We can put forth effort, realize and make our bundle of sancita karma null and void. That is unique to the humans and hence to have that opportunity is rare.
The word purusha should not be translated as man in this context. The word purusha is not gender specific.
All of us have the opportunity to put forth effort and make progress in our spiritual journey. To actually do so, one must have sadhana catushtaya sampatti, the four fold qualifications. The one who has those qualifications is an adhikari. He is said to qualified, not just anybody. Of course everybody has the opportunity, but one has to use it.
If you take a vedantic text, the subject matter is jiva brahma aikyam. The text is the revealer of this and the aikyam is the knowledge that is revealed. This sambandha is bodhya bodhaka sambandha, the relationship of the revealer and the revealed. If by the practice of jnana yoga, you gain knowledge and thereby gain liberation, the relationship between the sadhana of
April 11, 2024 at 7:23 pm in reply to: Shlokas in Devanagari script in the kathopanishad class #623946ParticipantHari Om!
I have the bhashya in devanagari also. I will have it uploaded to the dashboard.
Anant
ParticipantHari Om!
Yes you can look at it that way. But when we say jagati satya buddhi, it gives reality to the outside world, to the things that are outside the contours of our body. The thought ‘I am a middle-aged man’ is internal and it stems out of jiva bhava. So a more appropriate term will be jivasya satya buddhi, taking the jiva to be real. When it comes to the world we are talking about tangible objects whereas the thought is an object of the mind. Just like giving reality to the world is born out of ignorance giving reality to the mind is also a product of ignorance only. In that both notions are the same.
ParticipantHari Om!
Patanjali Muni extended the Kapila’s Sankhya philosophy introducing the concept of Ishvara. That has been mentioned in Lesson 12 as sa-Ishvara sankhya philosophy. So as you have done, we can make a case that it should fall under theistic theism. However the thrust of Patanjali Yoga Shastra is on the yoga part and destruction of the mind, still giving reality to it and holding prakriti as a fundamental reality. In view of that it is usually classified under theistic atheism.
ParticipantHari Om!
Question 5
Maya has two powers, avarana shakti and vikshepa shakti, the veiling power and projecting power. The ignorance of the post/paramatman is what Gurudev calls as non-apprehension. It is the jivatman who is under the influence of this ignorance and not paramatman. When the Truth is veiled, the projecting power of maya is capable of project any number of things. That is what is described as misapprehension.
Question 6
Anivachaniya, inexplicable is something that cannot be explained as sat, existent or asat, non existent. As you had mentioned because ajnana can be ended, it should be asat. At the same time, we do experience ajnana, in statements such as I don’t know this or that. So we say it is sat, existent. So ajnana cannot be described definitively as sat or asat. Therefore it is anivachaniyam.
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